English
He does not know the motion, meaning he does not know the motion at all. He does not know the performance of the motion, meaning he does not know the function of the motion. He does not know. He does not know that there is a motion (ñattikamma) in the nine instances such as the bringing back (osāraṇa), and that in motions followed by a second or fourth motion, he stands having attained the status of a motion. He is not skilled in the past, nor skilled in the future, meaning he does not know what should be said first and what should be said later. He does not know that a motion should be established first, and not later. And he is not a knower of time, meaning he does not know the time. He speaks uninvited, unasked. He does not know the time for a motion, nor the field for a motion, nor the occasion for a motion. Being dull, being bewildered, meaning, not knowing the benefit of the ascetic practice (dhutaṅga) due to mere ignorance and bewilderment. Having evil wishes, meaning, desiring gain of requisites through that forest dwelling. Seclusion, meaning, seclusion of body, mind, and defilements. This is its purpose, meaning, this has a purpose in this excellent practice, so it is 'this-is-its-purpose'. The state of 'this-is-its-purpose' is 'this-is-its-purposeness'. Relying solely on this 'this-is-its-purposeness', and not on any other worldly lure, is the meaning. He does not know the Uposatha, meaning, he does not know the nine kinds of Uposatha. Uposatha ceremony, meaning, he does not know the four kinds of Uposatha ceremony, such as those that are against the Dhamma or are divisive. Pātimokkha, meaning, he does not know the two matrices. Recitation of the Pātimokkha, meaning, he does not know all nine kinds of Pātimokkha recitation. Pavāraṇā, meaning, he does not know the nine kinds of Pavāraṇā. The Pavāraṇā ceremony is similar to the Uposatha ceremony. In the five things that are unpleasing: Unpleasing, meaning, unwholesome actions such as misconduct of body. Pleasing, meaning, wholesome actions such as good conduct of body. Excessively, meaning, exceeding the limit, he stays little in the monastery for a long time, is the meaning. Opportunity, meaning, the entry of defilements within. Defiled, meaning, of the kind of association with those who have committed serious offenses. In the five things of purity, by the inclusion of Pavāraṇā, all nine kinds of Pavāraṇā should be understood. The rest is clear everywhere. The description of the five-fold section is finished. The description of the six-fold section. 326. In the sixes: Six proprieties: "That bhikkhu is not invited, and those bhikkhus are blameworthy; this is the propriety there." "He should apply..." "Venerables, your own; may your own not perish" - this is the proper course there. "Monk, this bowl of yours should be kept until it breaks" - this is the proper course there. "Then, having taken it out, it should be shared with the monks" - this is the proper course there. "It should be known, questioned, investigated" - this is the proper course there. "Whoever it belongs to, he will take it" - this is the proper course there. These are the six proper courses in the Bhikkhu Pātimokkha itself. Six cuttings: five mentioned in the group of five, and six for nuns including the water-robe. By six modes: shamelessness, ignorance, habitual remorse, perceiving the improper as proper, perceiving the proper as improper, forgetfulness. Therein, in transgressions like exceeding one night, four nights, seven days, one incurs an offense through forgetfulness. The rest is as stated. Six benefits for one who upholds the Vinaya: five mentioned in the group of five, and six including "the Uposatha is dependent on him." Six maximums: An extra robe should be kept for a maximum of ten days. That monk should lay aside that robe for a maximum of one month. That monk should accept a robe from there for a maximum of the inner and outer robes. One should stand silently, having been pointed out, for a maximum of six times. A new rug, having been made by a monk, should be kept for six years; it should be kept for a maximum of six years. They should be carried by hand for a maximum of three yojanas. An extra bowl should be kept for a maximum of ten days. Provisions should be consumed for a maximum of seven days. That monk should be away with that robe for a maximum of six nights. A maximum of four kaṃsas. A maximum of two and a half kaṃsas. A maximum of two finger-joints should be taken. A maximum of eight finger-breadths for a bed-leg. A maximum of eight finger-breadths for a tooth-stick. These are the fourteen maximums. Therein, the first six form one group of six. Then, by removing one and adding one to the rest, other groups of six should be made in this manner. Six offenses: three groups of six in the intermediate abridgement... It is clear. The six actions are: the four of tajjanīya, niyassa, pabbājanīya, paṭisāraṇīya; and the two mentioned as one: non-confession of an offense and non-rectification; and one for non-renunciation of a wrong view— these are six. "Nahāna" means bathing within half a month. The two sets of six, such as unfinished robes, are specified in the Kathina section. The rest is clear everywhere. The explanation of the Sixes is finished. The explanation of the Sevens 327. Among the Sevens— The seven proper behaviors: The six mentioned before, plus "And that bhikkhunī was not invited, and those bhikkhunīs are blameworthy; this is the proper behavior there"— thus they should be known as seven. The seven unrighteous confessions of an act: "A bhikkhu has committed a pārājika offense. When accused of a pārājika, he confesses, 'I have committed a saṅghādisesa.' The Saṅgha makes him perform the saṅghādisesa. This is an unrighteous confession of an act"— thus they are specified in the Samatha section. The righteous ones are also specified there. The non-offense for seven who go with a seven-day allowance is stated in the Vassūpanāyika section. The seven benefits for a Vinaya-holder: The five mentioned in the Fives, together with "The Uposatha and Pavāraṇā are dependent on him," become seven. The seven ultimates: These are the same as those mentioned in the Sixes, to be combined as sevens. "Katacīvara" (made robe) and so on— these two sets of seven are specified in the Kathina section. "There is no offense for a bhikkhu to be seen," "There is an offense for a bhikkhu to be seen," "There is an offense for a bhikkhu to be rectified"— these three sets of seven, two unrighteous, one righteous; all three are specified in the Campeyya section. "Asaddhammā" means the qualities of the unrighteous, or unrighteous qualities; the meaning is unpleasant, inferior, bad. "Saddhammā" means the qualities of the righteous, such as the Buddhas; or righteous qualities; the meaning is beautiful, supreme. The rest is clear everywhere. The explanation of the Sevens is finished. The explanation of the Eights 328. Among the Eights— The eight benefits: "We will not with this bhikkhu We will perform the Uposatha, without this monk we will perform the Uposatha, we will not invite (to admonish) with this monk, we will perform Sangha acts, we will sit in the seats, we will sit at the gruel-drinking, we will sit at the meal-end, we will dwell under one roof, we will perform salutation, rising, reverential greeting, and proper conduct according to seniority, we will do it without this monk. Thus are the advantages stated in the Kosambaka Section. The same method applies to the second eight, for that too is stated in the Kosambaka Section. Eight 'until the third time' (offences): four among the thirteen for monks, and four unique to nuns among their seventeen, making eight. He corrupts families in eight ways: he corrupts families with flowers, or with fruits, or with powder, or with clay, or with tooth-sticks, or with bamboo, or with medical treatment, or by running errands – by these eight. Eight matrices are stated in the Robe Section, another eight in the Kathina Section. By eight unwholesome states: gain, loss, fame, disrepute, honor, dishonor, evil desires, evil friendships. The eight worldly conditions are: attachment to gain, opposition to loss; similarly to fame and disrepute, praise and blame, attachment to pleasure, opposition to pain. False speech has eight factors: it has eight factors, with the seven that appear in the Pāli together with 'concealing one's intention'. The eight Uposatha factors are – No life should one destroy, nor take what is not given, No false speech utter, nor be one who drinks intoxicants; From unchaste conduct one should abstain, from sexual intercourse, At night one should not eat, nor partake of untimely food. No garlands should one wear, nor apply perfumes, On a high bed, or on a low bed, one should lie on a mat; This indeed is called the eight-factored Uposatha, Declared by the Buddha, the one who knows the end of suffering. Thus are these eight stated. The eight factors of a messenger are: "Here, monks, a monk is a listener and a speaker," and so on, as stated in the Schism Section. Things to be given up are specified in the Mahākhandhaka. Both not exceeding and exceeding are specified in the Pavāraṇā training rule. Eight should be risen for, at the meal hall, for elder bhikkhunīs. And a seat should be given to them alone. As a laywoman, Visākhā. The eight advantages for one who upholds the Vinaya: among the five mentioned in the group of five, adding these three: "the Uposatha dependent on him, the Pavāraṇā, the Sangha-kamma," should be known as eight. The eight supreme things: the same supreme things mentioned before, combining them in the sense of eight, should be known. In eight principles one should act rightly: among the eight specified in the Samathakkhandhaka, in the manner beginning with: "the Uposatha of a bhikkhu not in good standing should not be suspended,